Psalm 74:7 Komentář

This psalm does so particularly describe the destruction of Jerusalem and the temple, by Nebuchadnezzar and the army of the Chaldeans, and can so ill be applied to any other event we meet with in the Jewish history, that interpreters incline to think that either it was penned by David, or Asaph in David's time, with a prophetical reference to that sad event (which yet is not so probable), or that it was penned by another Asaph, who lived at the time of the captivity, or by Jeremiah (for it is of a piece with his Lamentations,) or some other prophet, and, after the return out of captivity, was delivered to the sons of Asaph, who were called by his name, for the public service of the church. That was the most eminent family of the singers in Ezra's time. See Ezr 2:41; Ezr 3:10; Neh 11:17, Neh 11:22; Neh 12:35, Neh 12:46. The deplorable case of the people of God at that time is here spread before the Lord, and left with him. The prophet, in the name of the church I. Puts in complaining pleas of the miseries they suffered, for the quickening of their desires in prayer (Psa 74:1-11). II. He puts in comfortable pleas for the encouraging of their faith in prayer (Psa 74:12-17). III. He concludes with divers petitions to God for deliverances (Psa 74:18-23). In singing it we must be affected with the former desolations of the church, for we are members of the same body, and may apply it to any present distresses or desolations of any part of the Christian church. Maschil of Asaph.

INTRODUCTION TO PSALM 74 Maschil of Asaph. Some think that Asaph, the penman of this psalm, was not the same that lived in the times of David, but some other of the same name, a descendant of his (k), that lived after the Babylonish captivity, since the psalm treats of things that were done at the time the Jews were carried captive into Babylon, or after; but this hinders not that it might be the same man; for why might he not, under a spirit of prophecy, speak of the sufferings of the church in later ages, as well as David and others testify before hand of the sufferings of Christ, and the glory that should follow? The psalm is called "Maschil", because it gives knowledge of, and causes to understand what afflictions should befall the church and people of God in later times. The Targum is, "a good understanding by the hands of Asaph.'' Some think the occasion of the psalm was the Babylonish captivity, as before observed, when indeed the city and temple were burnt; but then there were prophets, as Jeremiah, Ezekiel, Daniel, and after them Haggai, Zechariah, and Malachi; which is here denied, Psa 74:9, others think it refers to the times of Antiochus Epiphanes; but though prophecy indeed had then ceased, and the temple was profaned, yet not burnt. The Jews apply it to their present captivity, and to the profanation of the temple, by Titus (l), and to the destruction both of the city and temple by him; so Theodoret: the title of it in the Syriac version is, "when David saw the angel slaying the people, and he wept and said, on me and my seed, and not on these innocent sheep; and again a prediction of the siege of the city of the Jews, forty years after the ascension, by Vespasian the old man, and Titus his son, who killed multitudes of the Jews, and destroyed Jerusalem; and hence the Jews have been wandering to this day.'' But then it is not easy to account for it why a psalm of lamentation should be composed for the destruction of that people, which so righteously came upon them for their sins, and particularly for their contempt and rejection of the Messiah. It therefore seems better, with Calvin and Cocceius, to suppose that this psalm refers to the various afflictions, which at different times should come upon the church and people of God; and perhaps the superstition, wickedness, and cruelty of the Romish antichrist, may be hinted at.

They said in their hearts, let us destroy them together,.... The Targum is, "their children, are together;'' or "their kindred", as the Septuagint Vulgate Latin, Ethiopic, and Arabic versions, taking the word to be of which signifies a "son"; and the sense to be, that seeing they were all together, as the Jews were at the taking of Jerusalem, they might be cut off at once. Jarchi explains it of their rulers; Marinus, as Aben Ezra observes, derives it from a word which signifies to afflict and oppress, to which he agrees; see Psa 83:3, they have burnt up all the synagogues of God in the land; not only in Jerusalem, where there were, the Jewish (q) writers say, four hundred and sixty, and others four hundred and eighty of them, but also in all the land of Judea; of these synagogues there is much mention made in the New Testament; they were places for public worship, in which, prayer was made, and the Scriptures were read and explained; see Mat 6:5, but it may be doubted whether they are meant here, since it does not appear that there were any until after the return of the Jews from Babylon (r); the temple, and the parts of it, may be meant, as Jarchi and Aben Ezra; or the schools of the prophets; though the psalm may refer to times after the Babylonish captivity, and so may design Jewish synagogues, and even take in places of worship among Christians. (q) T. Hieros. Cetubot, fol. 35. 3. & Megillah, fol. 73. 4. (r) Vid. Vitringam de Synagog. Vet. l. 1. par. 2. c. 9. Reland. Antiqu. Heb. par. 1. c. 16. sect. 3. Burmannum de Synagogis disp. I. sect. 9.

Now let us hasten over the verses following after the destruction of Jerusalem, for the reason that they are both evident, and it does not please me to tarry over the punishment even of enemies. "As if in a forest of trees with axes, they have cut down the doors thereof at once; with mattock and hammer they have thrown Her down" [Psalm 74:6]. That is, conspiring together, with firm determination, "with mattock and hammer" they have thrown Her down. "They have burned with fire Your Sanctuary, they have defiled on the ground the Tabernacle of Your name" [Psalm 74:7].

Al-taschith--(See on Psa 57:1, title). In impending danger, the Psalmist, anticipating relief in view of God's righteous government, takes courage and renders praise. (Psa 75:1-10) God's name or perfections are set forth by His wondrous works.

defiled--or, "profaned," as in Psa 89:39.